TITLE
Demostheneia of Oenoanda
DATE
124-125 CE 
TEXT
SEG 38, 1462 (see also SEG 44, 1164).

Ἐπὶ ἀρχιερέως τῶν Σεβ[ασ] 
[47] τῶν Λικινιανοῦ Λύσωνος Ἀρτεμεισίου δʹ̣ [ἐγράφη πρ]ο̣βου̣λ̣ε̣[ύ]σ̣ιμον Κόμωνος Κροίσου, Οὐηρανίου Κόμωνος καὶ Σιμωνίδου γʹ Διογένους περὶ τῶν ἀν[ηκόν] 
[48] των εἰς τὴν συνεσταμένην ἄγεσθαι παρ’ ἡμεῖν [πανήγυ]ρ̣ι̣ν̣ ̣τ̣ῶ̣ [ν] Δ̣ημοσθενείων καὶ περὶ διαταγῆς τῶν εἰς αὐτὴν ἀνηκόντων πάντων, καὶ πρ̣ [ο] 
[49] ελθὼν ὁ κράτιστος πολείτης ἡμῶν ὁ καὶ δι̣[αταξά]μενος τὴν πανήγυριν Ἰούλιος Δημοσθένης ἀνὴρ μεγαλοφρονέστατος πρωτεύων τῇ τε ἀξιᾳ 
[50] καὶ τῷ γένει καὶ τῷ ἤθει οὐ μόνον τῆς π̣α̣[τρίδος] ἀλλὰ καὶ τοῦ ἔθνους πρὸς ἅπασι τοῖς ἄλλοις οἷς παρέσχεν ἀγ̣αθοῖς τῇ πόλει κτίζων αὐτὴν καὶ̣ 
[51] εὐεργετῶν ἀδιαλείπτως καὶ ᾗ αὐτὸ[ς κατεστή]σατο ἐκ τῶν ἰδίων εἰς ἅπαντα τὸν αἰῶνα πενταετηρικῇ μουσικῇ πανηγύρει ἐπηνγείλατο 
[52] κατασκευάσαι ἐκ τῶν ἰδίων καὶ ἀν[αθεῖναι τῇ πό]λ̣ει καὶ στέφανον χρυσοῦν [ἔχο]ντα ἔκτυπα πρόσωπα Αὐτοκράτορος Νέρ̣ουα Τραιανοῦ Ἁδρια[νοῦ]  
[53] Καίσαρος Σεβαστοῦ κα̣ὶ̣ τοῦ προκαθη̣ [γέτ]ο̣υ̣ ἡ[μῶ]ν̣ πατρῴου θεοῦ Ἀπόλλω νος, ὃν φορήσει ὁ ἀγωνοθέτης, καὶ βωμὸν περιάργυρον ἔχοντα ἐπιγρα[φὴν] 
[54] αὐτοῦ τοῦ ἀνατεθεικότος, ἡ δὲ βουλὴ τὸν μ[ὲν -5 ο]ν̣ ἄνδρα ἐπὶ τε τῇ διηνεκεῖ πρὸς τὴν πατρίδα εὐνοίᾳ καὶ τῇ νῦν φιλοτειμίᾳ καὶ ἀνυπερβλή 
[55] τῳ μεγαλοψυχίᾳ καὶ τῇ πρὸς τοὺς Σεβαστοὺ[ς εὐσεβε]ίᾳ ἐπῄνεσέν τε καὶ πάσῃ τειμῇ ἐξετείμησε, ἵνα δὲ συνκοσμηθῇ ἐκ παντὸς ἡ πανήγυρις κα[ὶ πλη] 
[56] ρεστάτη γένηται ἡ πρὸς τὸν κεκυρωκ[ό]τα α̣[ὐτὴν] Αὐτοκράτορα εὐσέβεια ἐψη φίσατο τὰ ὑπογεγραμμένα· τὸν ἀγωνοθέτην φορεῖν τὸ̣ [ν προδη] 
[57] λούμενον στέφανον χρυσοῦν καὶ στ̣ο̣λὴν π̣ [ορφυ]ρ̣ᾶν καὶ ἐν τῇ ἀρχῇ τοῦ νέου ἔτους ποιεῖσθαι τὴν προπορείαν ἐπιτελοῦντα τὰς εἰς τὸν Αὐτοκρά[τορα] 
[58] καὶ τοὺς πατρίους θεοὺς εὐσεβείας ἐν τῇ σ̣ [εβαστ]ῇ τοῦ Δείου μηνὸς καὶ συνπομπεύοντα τοῖς ἄλλοις ἄρχουσι, ἐν δὲ ταῖς βουλαῖς καὶ ἐκλησί[αις καὶ] 
[59] θεωρίαις προεδρεύειν ἐν τῷ προδ̣ [η]λουμ[ένῳ σ]χ̣ήματι, ἐν ᾧ δ’ ἂν ἔτει ἀγωνοθετῇ αἱρεῖσθαι ὑπ’ αὐτοῦ πανηγυριάρχας γʹ̣ ἐκ τῶν βουλευτῶν 
[60] ἐπιμελησομένους τῆς κατὰ τὴν πανήγυριν̣ [ἀγορ]ᾶς καὶ εὐθηνίας ἐξουσίαν ἔχοντας τειμὰς τοῖς τῆς εὐθηνίας ὠνίοις ἐπιγράφειν καὶ δοκιμ̣ [ά] 
[61] ζειν καὶ διατάσσειν τὰ πιπρασκόμενα πρὸ[ς τὴν ε]ὐθηνίαν καὶ ζημιοῦ̣ν τοὺς ἀπειθοῦντας, ὁμοίως αἱρεῖσθαι ὑπ’ αὐτοῦ καὶ σεβαστοφόρους ιʹ̣, οἵ[τι] 
[62] νες φοροῦντες ἐσθῆτα λευκὴν καὶ στέφα[νον σε]λίνινον βαστάσουσι καὶ προάξουσι καὶ προπομπεύσουσι τὰς σεβαστικὰς εἰκόνας καὶ τὴν [τοῦ] 
[63] πατρῴου ἡμῶν θεοῦ Ἀπόλλωνος καὶ τὸν π[ροδ]ηλούμενον ἱερὸν βωμόν, ὁμοίως αἱρεῖσθαι ὑπ’ αὐτοῦ καὶ μαστειγοφόρους κʹ τοὺς ἡγησομένο[υς] 
[64] ἐν ἐσθῆσι λευκαῖς γυμνοπεριβ̣ό̣λους καὶ σὺ̣ [ν ἀσπ]ίσι καὶ μάστιξι καὶ ἐπιμεληθησομένους τῆς ἐν τοῖς θεάτροις εὐκοσμίας, καθὼς ἂν ταγῶσι ὑπὸ το[ῦ] 
[65] ἀγωνοθέτου, τὴν δὲ αἵρεσιν γείνε[σ]θαι τῶν π[ροδηλ]ουμένων πάντων ἐκ τῶν πολειτῶν, ὁμοίως αἱρεῖσθαι ὑπ’ αὐτοῦ ἀγελάρχας βʹ ἐκ τῶν εὐγενεστά[των] 
[66] παίδων, οἵτινες ἐπιλέξουσι ἀνὰ παῖδας κʹ, [οὓς ἂν α]ὐ̣τ̣οὶ δοκιμάσωσι, τοὺς ἀσκήσοντας δρόμον ὥστε λαμπαδοδρομεῖν καὶ τὸν νεικήσαντα στεφ̣ [α] 
[67] νοῦσθαι καὶ τειμᾶσθαι ὑπὸ τῆς πόλεως ψη̣ [φ]ί̣σ̣μ̣α̣τι καὶ ἀνδριάντι, ἐὰν βούληται, τοῦ ἀναλώματος γεινομένου ὑπ’ αὐτοῦ τοῦ ἀγελάρ[χου], 
[68] εἰ δὲ μή, ἀρκεῖσθαι τῇ τοῦ ψηφίσματος τειμ[ῇ, ὑπ]ὸ δὲ τοῦ ἀγωνοθέτου διαγράφεσθαι αὐτῷ ὅσον ἂν ὁ ἀγωνοθέτης προαιρῆται· Πομπεύσ̣ [ου] 
[69] σ̣ι δὲ διὰ τοῦ θεάτρου καὶ συνθύσουσι ἐν ταῖς τ[ῆς παν]ηγύρεως ἡμέραις, καθὼς ἂν ὁ ἀγωνοθέτης δι’ ἀπολόγου ἑκάστην συνθυσίαν τάξῃ, αὐτός ὁ ἀγ̣ω̣ 
[70] νοθέτης βοῦν αʹ, ὁ π̣ο̣λ̣ε̣ι̣τ̣ι̣κ̣ὸ̣ς̣ ἱερεὺς Σεβαστῶ[ν καὶ ἡ ἱ]έρεια Σεβαστῶν βοῦν αʹ, ὁ ἱερεὺς τοῦ Διὸς βοῦν αʹ, πανηγυριάρχαι γʹ βοῦν αʹ, γραμματεὺς βουλῆς κ̣ [αὶ] 
[71] πρυτάνεις εʹ βοῦς βʹ, πολειτικοὶ ἀγορανόμο[ι] βʹ̣ [βοῦν] αʹ̣, γυμνασίαρχοι βʹ βοῦν αʹ, ταμίαι δʹ βοῦν αʹ, παραφύλακες βʹ βοῦν αʹ, ἐφήβαρχος βοῦν αʹ, παιδονό 
[72] μος βοῦν αʹ, ἐπιμελητὴς δημοσίων ἔργων [βοῦν] αʹ̣, τῶν δὲ κωμῶν Θερσηνὸς σὺν Αρμαδου καὶ Αρισσῷ καὶ Μερλακάνδοις καὶ Μεγάλῳ Ὄρει καὶ [··?··] 
[73] λ̣αις καὶ Κίρβου καὶ Εὐ̣π̣όροις καὶ Ο̣ροάτοις κ̣α̣ [ὶ -3]ρ̣α̣κῃ καὶ Οὐάλῳ καὶ Υσκαφοις σὺν ταῖς ἀκολουθούσαις μοναγ̣ρίαις βοῦς βʹ, Ορπεννα Σιελια σὺν̣ ̣τ̣α[ῖς] 
[74] ἀκολουθούσαις μ̣οναγρίαις βοῦν αʹ, ΟΓΑΡΣΑΝ . . . ΑΚΗ σὺν Λακιστανούνδοις καὶ Κακάσβοις Κίλλου καὶ ταῖς ἀκολουθούσαις μοναγρίαις βοῦ[··?··], 
[75] .υρνεαι σὺν ταῖς ἀκολουθούσαις μοναγρ[ίαις βοῦ]ν αʹ, Ελβησσὸς σὺν ταῖς ἀκολουθούσαις μοναγρίαις βοῦν αʹ, Νιγυρασσὸς σὺν ταῖς ἀκολουθού 
[76] [σ]αις μοναγρίαις βοῦν αʹ, Ουαυτα Μαρακά̣ν̣ [δα σὺ]ν ταῖς ἀκολουθούσαις μοναγρίαις βοῦν αʹ, Μιλγειπόταμος Ουήδασα σὺν ταῖς ἀκολουθούσ̣ [αις] 
[77] [μ]οναγρίαις βοῦν αʹ, Πρεινόλιθος ΚΟΛΑΒΗ[····] [σὺν] ταῖς ἀκολουθούσαις μοναγρίαις βοῦν αʹ, Κερδεβότα Παλανγειμανακη σὺν ταῖς ἀκολουθ[ού] 
[78] [σ]αις μοναγρίαις βοῦν αʹ, Μιναοῦ̣νδα ΠΑ̣Ν̣…..ΣΥΗΡΑ σὺν ταῖς ἀκολουθούσαις μοναγρίαις βοῦν αʹ, Ορνησσὸς Ἀετοῦ̣ Νοσσιὰ Κοραψα σὺν 
[79] ταῖς ἀκολουθούσαις μοναγρίαις βοῦν [αʹ] [· · 5 · ·]α̣ Σαπονδοάνδα σὺν ταῖς ἀκολουθούσαις μοναγρίαις βοῦν αʹ, μηδενὸς ἔχοντος ἐξ̣ [ου] 
[80] σ̣ίαν πράσσειν τέλος ὑπὲρ τῶν θυσιῶν [τοῦτω]ν· Τὴν δὲ ἐπιμέλειαν τῶν κωμητικῶν θυσιῶν ποιεῖσθαι τούς τε δημάρχους κα̣[ὶ τοὺς] 
[81] ἀρχιδεκάνους, ἐν αἷς κώμαις εἰσὶν ἀρχ[ιδἐνανοι], προνοοῦντος τοῦ ἀγωνοθέτου ἐν τῷ πρὸ τῆς πανηγύρεως ἔτει εἰς τὸν τῆς ἀγ[ω] 
[82] νοθεσίας ἐνιαυτὸν αἱρεῖσθαι δημάρχους [καὶ] ἀ̣π̣οδεικνύντος ἐν τῶν συνθυόντων ἕνα καθ’ ἑνάστην κώμην τὸν ὀφείλοντα προ[νο] 
[83] εῖν τῆς θυσίας· Ἐὰν δὲ τις μὴ συνθύσῃ τῶν̣ [προ]δηλουμένων, ἐντείσει τῇ πόλει ὡς ἀπὸ καταδίκης τʹ δηλοῦντος τοῦ ἀγωνοθέτου τ[ούς] 
[84] τε συνθύσαντας καὶ τοὺς συνπομπεύσαν[τας κ]α̣ὶ̣ τοὺς μὴ συνθύσαντας πρὸς τὸ εὐδήλους εἶναι τοὺς ὀφείλοντας ὑπὸ τῆς πόλεως πρα 
[85] χθῆναι· Ὅσαι δ’ ἂν θυσίαι ὑπὸ ἑτέρων πόλεων̣ [πεμφ]θ̣ῶσι, ταύτας, ὅταν πεμφθῶσι, καὶ αὐτὰς πομπεύεσθαι διὰ τοῦ θεάτρου καὶ ἀναγορεύεσθα[ι] 
[86] καὶ τὰ πεμπόμενα ὑπὸ τῶν πόλεων ψ̣η̣[φίσμ]α̣ τα ἐντάσσεσθαι τοῖς ἀρχείοις ὑπὸ τῶν ἐνέδρων ἀρχόντων, ἀντιγράφειν δὲ τὸν ἀγ̣[ω] 
[87] νοθέτην ταῖς πόλεσι περὶ τῆς συνθυσίας· [Καὶ το]ὺς ἠγωνοθετηκότας ἤδη συν προεδρεύειν τῷ ἀγωνοθέτῃ ἐν τῇ πανηγύρει·  
TRANSLATION
Mitchell, III. Ll. 47-87. 

When Licinianus Lyson was high priest of the emperors, on 4 Artemeisios [5 July], the preliminary proposal of Comon son of Croesos, Veranius son of Comon, and Simonides, son and grandson of Simonides, great grandson of Diogenes, was written down concerning the measures taken with a view to realizing the festival of the Demostheneia in our community, and concerning the arrangement of all the measures relevant to it, and Iulius Demosthenes, our most excellent citizen who also founded the festival, a man of the greatest distinction, outstanding in reputation, ancestry, and character not only in his home city but also in the province, has come forward and, in addition to all the other good things which he has provided for the city, in founding public buildings and (50) making benefactions unceasingly, and for the musical festival to be held every four years which he himself has established at his own expense, has promised that he will in addition at his own expense make ready and dedicate to the city a golden crown carrying relief portraits of the emperor Nerva Trajan Hadrian Caesar Augustus and our leader the ancestral god Apollo, which the agonothete will wear, and an altar decorated with silver which has an inscription of the dedicator – the council has praised the … man for his continuous good will to the city and for his present patriotic zeal and his unsurpassed great-heartedness and for his devotion to the emperors and honoured him with every honour, and has passed the following decree so that the festival should be adorned in every way (55) and that devotion towards the emperor who has supported it should be completely fulfilled: 
The agonothete should wear the previously mentioned gold crown and a purple robe, and at the beginning of the New Year should make the ceremonial entrance, performing the pious rituals for the emperor and the gods of the home land on the Augustus day of the month Dios [1 January] and processing in company with the other magistrates, and he should take a front seat at meetings of the council and the assembly and at shows, wearing the previously mentioned attire. In the year in which he acts as agonothete three panegyriarchs should be chosen by him from the councillors in order to take charge of the market and the supply of provisions at the festival, with the power to write up the prices for the purchase of provisions and to inspect (6o) and organize the things which are offered for sale, and to punish those who disobey; likewise ten sebastophoroi should also be chosen by him who, wearing white clothing and a crown of celery leaves, will handle and bring forward and escort the images of the emperors and the image of our ancestral god Apollo, and the previously mentioned holy altar; likewise twenty mastigophoroi should also be chosen by him, who will lead the way dressed in white clothing without undergarments, also carrying shields and whips, and they will be in charge of good order in the theatre as they have been instructed by the agonothete; and all the previously mentioned officials shall be chosen from the citizens; likewise two agelarchs should be chosen by him from boys of the noblest families (65), who will additionally select around twenty children, whom they themselves will inspect, who will organize a race run with torches, and the victor should be crowned and honoured by the city with a decree and, if he wishes, with a statue, the cost of which is to be borne by the agelarch himself, or, if not, should be content with the honour of a decree; but a sum can be assigned for this by the agonothete, as much as the agonothete chooses.
  
The following will process through the theatre and will sacrifice together during the days of the festival, according to the way the agonothete gives written instructions for each communal sacrifice: 
 
The agonothete himself, one bull; the civic priest of the emperors and the priestess of the emperors, one bull; the priest of Zeus, one bull; the three panegyriarchs, one bull; the secretary of the council and (70) the five prytaneis, two bulls; the two market supervisors of the city, one bull; the two gymnasiarchs, one bull; the four treasurers (tamiai), one bull; the two paraphylakes [rural police-officers], one bull; the ephebarch, one bull; the paidonomos, one bull; the supervisor of the public buildings, one bull; of the villages, Thersenos with Armadu, Arissos, Merlakanda, Mega Oros, … lai, Kirbu, Euporoi, Oroata, … rake, Valo, and Yskapha, with their associated farmsteads (monagriai), two bulls; Orpenna Sielia with their associated farmsteads, one bull; Ogarsan … ake with Lakistaunda and Kakasboi Killu and their associated farmsteads, … bull(s); .yrnea with its associated farmsteads, one bull; Elbessos with its associated farmsteads, one bull; Nigyrassos with its associated (75) farmsteads, one bull; Vauta Marakanda with their associated farmsteads, one bull; Milgeipotamos Vedasa with their associated farmsteads, one bull; Prinolithos Kolabe … with their associated farmsteads, one bull; Kerdebota Palangeimanake with their associated farmsteads, one bull; Minaunda Pan..syera with their associated farmsteads, one bull; Ornessos, Aetu nossia, Korapsa with their associated farmsteads, one bull; … a Sapondoanda with their associated farmsteads, one bull; and no one has the authority to exact a tax for these sacrifices.
  
The demarchs and the archidecanoi, in villages where there are archidecanoi, should assume supervision of the village sacrifices (8o), with the agonothete making provision in the year before the festival that demarchs and archidecanoi are chosen for the year of the agonothesia, and indicating one man from each village from those who take part in the common sacrifice who must make provision for the sacrifice. If any of those previously mentioned does not take part in the common sacrifice he will pay a fine to the city of 300 drachmas as though he had received a judicial sentence, with the agonothete making public the names of those who participate in the common sacrifice and join the procession, and of those who do not participate in the sacrifice, so that those who ought to have payment extracted from them by the city are conspicuous.

The sacrifices which are sent by other cities, these too should also be escorted in procession through the theatre and announced at the time that they are sent (85), and the decrees which are sent by the cities should be lodged in the archives by the incumbent magistrates, and the agonothete should write a reply to the cities concerning their participation in the sacrifice. And those who have already served as agonothetes should sit in the front row in the festival with the agonothete.  
BIBLIOGRAPHY
Ando, C. (2017). “City, village, sacrifice: the political economy of religion in the early Roman Empire”. In: R. Evans, ed., Mass and Elite in the Greek and Roman World: From Sparta to Late Antiquity. London-New York: Routledge, 118-136.

Brent, A. (2007). “Ignatius’ Pagan background in Second Century Asia Minor”. Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 10(2): 207-232.

Chaniotis, A. (2011). “Demostheneia at Oinoanda”. In: A. Hermary and B. Jaeger, eds., Thesaurus cultus et rituum antiquorum (ThesCRA). VII, Festivals and Games. Los Ángeles:  J. Paul Getty Museum, 171-172.
 
De Ligt, L. (1990). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda, by M. Wörrle”. Mnemosyne 43(3/4): 498–501.
 
Dmitriev, S. (1996). “‘Probolé’ and ‘antiprobolé’ in electoral procedure in Oinoanda”. Latomus: revue d’études latines 55(1): 112-126.

Dobesch, G. (1989). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien, by M. Wörrle”. Tyche 4, 245-246.
  
Frisch, P. (1989). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda, by M. Wörrle”. Nikephoros 2: 279-283.

Gascó Lacalle, F. (1993). Evergetismo (unpublished memory for his professorship).
 
Gebhard, E. R. (1996). “The theater and the city”. In: W. Slater, ed., Roman Theater and Society (E. Togo Salmon Papers I). Ann Arbor: University of Michigan Press, 113-127.

Guinea Díaz, P. (1997). “Las Demostenias de Enoanda y los bueyes ciudadanos”. In: R. Urías Martínez, F. J. Presedo Velo, P. Guinea Díaz and J. M. Cortés Copete, coords., ‘Chaire’ homenaje al profesor Fernando Gascó. Sevilla: Scriptorium, 463-471.
  
Hall, A. and Milner, N. (1994). “Education and Athletics. Documents illustrating the Festivals of Oenoanda”. In: A. Hall, N. Milner and S. Mitchell, eds., Studies in the History and Topography of Lycia and Pisidia: in Memoriam A.S. Hall. London: British Institute at Ankara, 7-47.

Hallof, K. (1990). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda, by M. Wörrle”. Klio 72: 608-611.
  
Hengstl, J. (1990). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda, by M. Wörrle”. Zeitschrift der Savigny-Stiftung für Rechtsgeschichte (Romanistische Abteilung) 107: 567-572.
 
Hošek, R. (1990). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda, by M. Wörrle”. Review of Wörrle 1988”. Eirene: studia graeca et latina 27: 156-157.

Jones, C. (1990). “A new Lycian dossier establishing an artistic contest and festival in the reign of Hadrian”. Journal of Roman Archaeology 3: 484-488.
  
Le Glay, M. (1990). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda, by M. Wörrle”. Gnomon 62(5): 432–435. 

Madigan, B. C. (2013). The Ceremonial Sculptures of the Roman Gods. Leiden: Brill.

Milner, N. P. (1989). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda, by M. Wörrle”. Classical Review 39(2): 355-356.
 
Mitchell, S. (1990). “Festivals, Games, and Civic Life in Roman Asia Minor”. Journal of Roman Studies 80: 183-193. 

Muñiz Grijalvo, E. and Lozano Gómez, F. (2021). “Imperial cult processions and landscape in the Greek cities of the Roman Empire: The Case of The Demosthenia of Oenoanda”. In: M. Horster and N. Hächler, eds., The Impact of the Roman Empire on Landscapes. Leiden: Brill, 249-262.

Nijf, O. V. (2001). “Local heroes: athletics, festivals and elite self-fashioning in the Roman East”. In: S. Goldhill, ed., Being Greek under Rome: Cultural Identity, the Second Sophistic and the Development of Empire. Cambridge: Cambridge University Press: 306-334. 

Pleket, H. W. and Stroud, R. S. “Oinoanda. Documents concerning the foundation of C. Iulius Demosthenes, 124-125/126 A.D.”. In: Supplementum Epigraphicum Graecum. 38,1462.  Leiden: Brill.
   
Rogers, G. M. (1991). “Demosthenes of Oenoanda and Models of Euergetism”. Journal of Roman Studies 81: 91-100.
  
Schwartz, J. (1992). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda, by M. Wörrle”. Latomus: revue d’études latines 51(2): 480.
 
Smith, M. F. (1994). “New Readings in the Demostheneia Inscription from Oinoanda”. Anatolian Studies 44: 59-64.

Sonnabend, H. (1989). “Städte, Eliten, Mäzene. Neuerscheinungen zur antiken Stadtund Gesellschaftsgeschichte”. Die Alte Stadt 16 (2-3): 516-525.    

Wörrle, M. (1988). Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda. München: C.H. Beck.